May 1970
Monthly:
DIVYA VAN! (DIVINE
VOICE)
Editor:
SWAMI SATYA PRAKASH UDASEEN
4
The Meher Vihar Trust Volume 6 Number 5
PRAXASAM NAGAR
RAJAHMUNDRY -3 (A.P., India)
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(
.‘ Monthly:
MAY 1970
DIVYA VANI (DIVINE VOICE)
AN ENGLISH MONTHLY
Devoted to Avatar Meher Baba & His Work
Editors
SWAMI SATYA PRAKASH UDASEEN Hoh. Associate Editor:
N. DHARMA RAO, n. B.
Publishers:
THE Miiua VifiAR TRuST Prakasamnagar : Rajahmundry —3 (A. P., India) Gramsi MEIthRNAzAR -
Volume 6 Number 5
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CONTE NTS
PAGE
Selfishness By Avatar Metier Baba
3
Babas Will and Man’s Free-will By Adi K. Irani
l0
The Life By Conrad Hubbard (N. Z.)
12
Sahavas In Seclusion Part I By Bal Natu
13
Darshan Glimpse By V. Sri Kumar
20
T. S. Chowdhary letter to Swamiji
21
Baba’s Word is Law By M. M. Sakhare..
23
I belong to you By Chris Geiger (U.S.A.)
30
Bless us OH Beloved By K. K. Ramakrishnan
32
Mistery of Love By P. K. Kulkirni
38
The Word By Phil Phillips (calif)
..: -39:
The New Life By Dorothy L. Levy
40
The Silent Master
41
News in Brief’
• •.
47
Ii
AVATAR MEHER BABA
SELFISHNESS ‘5:.. ay AVATAR MEHER BABA. Analysis of Selfishness:
•
•
SELFISHNESS comes Into existence owing to the tendency of the desires to find fulfilment in action and experience. It is born of fundamental ignorance about one’s own true nature. Human consciousness is clouded by the accumulation of various types of impressions deposited by the long course of the evolution of conscious ness. These impressions express themselves as desires, and the range of the operation of -consciousness is strictly limited by these desires. The sauskaras or impressins form an enclosure around the possible field of consciousness. The circle of sanskaras constitutes that limited area in whicb alone the individual consciousness can be focussed. Some of the desires have mere latency of action, but others can actually translate thenselves into action. The capacity of a desire to find expression in conduct depends upon the intensity and the amount of the sanskaras connected with it, To use a geoiietrical metaphor, we might say that when a desire passes into action, it traverses a distance which is equal to the radius of a circle describing the boundary of the sanskatas connected with it. When a desire gathers sufficient strength, it projects itself into action for getting fulfilled. Wantinq ends in Dissatisfaction: The range of selfishness is equal to the range of desires. Owing to the hindrance of multifarious desires, it becomes impossible for the soul to find free and full expression of its true being, and life becomes self-centred and narrow.
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DIVYA VAN!
The entire life of the personal ego is continually in the grip of wanting I. e., an attempt to seek fulfilment of desires through things that change and vanish. But there can be nO realfu(filmeni through the transient things. The satisfac tion derived from the fleeting things of life is not lasting; and the wants of man remain unfulfilled. There is thus a general sense of dissatisfaction accompanied by all kinds of worries. Lust, Greed and Anger: The chief forms in which the frustrated ego finds ex pression are lust, greed and anger. Lust is very much like greed in many respects. But it differs in the nunrier of its fulfilment which is directly related to the gross sphere. Lust finds its expression through the medium of the phy sical body and is concerned with the flesh. It is a form of entanglement with the gross sphere. Greed is a state of restlessness of the heirt, ani it consists mainly of craving for power and possessions. Possessions and power are sought for the fulfilment of desires. Mart is only partially satisfied in his attempt to have the fuffllrnent of his desires. And this partial satisfaction fans and increases the flame of craving instead of extinguishing it. So greed always finds an endless field of conquest, and leaves the mart end lessly dissatisfied. The chief expressions of greed are rela ted to the emotional part of man. It is a form of entangle ment with the subtle sphere. Anger is the fume of an irritated mind It is caused by the thwarting of desires It feeds the limited ego, and is used for domination ani aggression. It aims at removing the obstacles existing in the fulfilment of desires. The frenzy of anger nourishes egoism and conceit, and it is the greatest benefactor of the limited ego. Mind is the seat of anger, and its expressions are mostly through the activities of the mind. Anger is a form of mental entanglement. Lust, greed and anger res pectively have body, heart and mind as their vehicles of expression. -
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The vicious circle: Man experiences disappointment through lust, gree d and anger; and the frustrated ego, in Its turn, seeks furth er gratification through lust, greed and anger. Conscious’v’ ss is thus caught up in a viciou circle of endless disap point ment. Disanpointment comes into existence when. either lust or greed or anger are thwarted in their expr ession. It is thus a general reaction of the gross, subtle and mental entanglement. It is a depression caused by the non—f ulfil € ment of lust, greed and anger which together are co—exten sive with selfishness. Selfishness which is the common basis of these three ingredient vices is thus the ultimate cause of disappointment and worries. It defe ats itself. It seeks fulfilment through desires, but succ eeds only in arriving at unending dissatisfaction. The Road to Happiness: Selfishness inevitably leads to dissatisfaction and dis appointment, because desires are endless. The problem of happiness is, therefore, the problem of dropping out desires. r)esires, however, cannot be eftectivel y overcome through mechanical repression, Tiev can be annihilated only through knowledge. if you dive deep in the realm of thoughts and think seriously just for a few minutes you will realize the emptiness of desires. Think of what you have enjoyed all these years and what you have suffered. All that you have enjoyed through life is to—da y nil. All that you have suffered through life also Is nothing in the present. All was illusory. It is your right to be happy and yet you create your own unhappiness’by wanting things. Wanting is the source of perpetual restlessn es. If you do not get the thing you wanted, you are dsap oiited, And if you get, you want more and more of it ad becone un happy. Say, “I do not want anything,” and be happy. The continuous realization of the rutility of wants will eventually lead you to knowledge. This Self—knowledge will give you the freedom from wants to the road to abid ing happiness,
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DIVYA VANT
enunciation of Wants: Wants should be carefully distinguished from needs. Pride and anger, greed and lust are ali different frbm You might think, “I need all, that I want”. But want. this is a mistake. If y u are thirsty in a desert, what you need is good water, not lem,nade As long as man has body there will be some needs, and it is necessary to meet these needs, But wants are an outcome of infatuated imagination. They must be scrupulously killed, if there is to be any happiness. As the very being of selfishness con sists of desires, remvlciati9n of wants becomes a process of death. Dying in the’ordinary sense means parting with the physical body. But dying in the realsense means renuncia tion of low snse—desires. The priests prepare mçn for false death by painting gloomy pictures of hell and heaven. ilusory, since life is one unbroken conti But their dea eal death consists of the cessation of desires, nuitv. and it comes by gradual stages.
•
Love and Service The dawn of love facilitates the death of selfishness. Being is dying by loving. If you cannot love one another, how can you love even those who torture you? The limits nf selfishness are created by ignorance. When a man realises tit he can have a more glorious satisfaction by widening the sphere of his inlerct and activities, he is heading towards the life of service. At this stage, he entertains, many good dsres. He wants to make others happy by relieving distress and helpiag them. And though, even in such good dsires, there is ‘often an indirect and latent reference to th s’. narr) V se hness has no grip over good deeds. E.,ei good dires may in a snse, he said to be a form of enTigtened ai I exteJd s&fishnes, for, like bad desires, th:v too move within the domain of duality. But in enter timing good dsires, selfishness ‘is embracing a larger conception which eventuallybrings about its own extinction. Instead of ierely trying to be luminous, arrestjve and oss.ssive, man leirns to be useful to Qtbers
MA
1970
1
The Arising of Salfishness: The desires which enter into, the constitution of the personal ego are either goid or bad. Bad dsr’s are r 1 narily referred to as fo ns of selftsiie iii 1 1 H .) “ird are referred o as forms flsa. B th and fast line dividing seitLaicis fri 11 move in the douain of duality aad, UGn the UitI atte point of view which transcends tue opposites of gii aad bad, the distinction between selfishness and eifisi.i ic chiefly one of range. Selfishness and selfiessLiess are hvo phases of the life of the personal ego, and these i..v phases are continuous with each other. SelLishae3s arises when all the desires are centred round the narrow indv duality. Selflessness arises when this crude organisa of desires suffers disintegration, and the e is a general id persing of desires with the result that they cover a mi wider sphere. Selfishness is the narrowing aown of intees to a limited field; selflessness is the extension of interests over a wide field. To put it paradoxcaIiy, selfishness is a restricted form of selflessness; and selfless*es is the draw ing out of selfishness into a wide sptre ot activity. Transformation of Selfishness into SilÂą1eaaness. Seflshness must be transtnuted jnlo selflessness before the domain ofduality is completely transcended, Persistent and con tinuous performance of good deeds wears out selfishness. Selfishness extended and expressed in the form of good deeds becomes the instruments of its own destruction. The good is the main link between seUishness thriving and dying. Selfishness which, in the beginning is the father of evil tendencies, becomes, through good deeds, the hero of its own defeat. And when the evil tendencies, are completely replaced by good tendeneies selfishness is transformed into selflessness, i.e., individual selfishness loses itself into universal interest. And though this selfless and good life is also bound by the opposites, goodness is a necessary step towards freedom from the opposities. Goodness is th. means of the soul to annihilate -
i$ own
I
noranc.
DIVVA VAN!
8
Uniyersal selfhood. . Selfless From the good the soul passes on to God is beyond h whic od, ness is merged into Univer;l Seifho aspects dual er oth tLe go)] and bi, virtue and vice and all of the g nnin begi the is of tfava. Th height oP sflessnes e of liberation there feei g of o caess with all. In the stat ordinary sense; is neither selfishness nor selflessness in the ed into the feeling but both of these are taken up and merg unity of all life is of selfness for all. Realization of the le bliss. It does accompanied by peace and unfathomab stagnation or to l not, in any way, lead either to spiritua ss for all the obliteration of relative values. Selfna without loss of brings bou uaii3turba harmony peace without discerjni.Liation and unshakeable And this selfness indifference to the surroundings. jective synthesis. for all is not an outcome of merely- sub -
union with the It is a result of an actual attainment of Ultimate Reality which inóludes all. -
. Union with the Ultimate Reality all desires and by Open your heart by weeding out the longing for union harbouring only one longing is —
ultimate Reality with the Ultimate Reality. The things of external not to be sought in the changing g. Every time your environment but in one’s own bein heart, it finds the soul intends entering your human too full of desires, doors locked and the inside closed, Everywhere Do not keep the doors of your hearts d yet’ all are miserable there is the source of abiding bliss,an nce. The goal of lasting because of desires born of ignora when the limited ego, happiness shines forth fully only plete and final extinc with all its desires, finds its com tion. tude to Life, Spirituality is a Positive .tti mean asceticism or a Renunciation of desires does not Any such negation of fife merely negative attitude to life. inity Is not devoid of would make man Inhun, Div •
tvAV i9lĂ” humanity. Spirituality must make man more human. It is a positive attitude of releasing alIthat is good and noble and beautiful in man. It also contributes to all that is gracious and lovely in the environment. It does not require the external renunciation of worldly activities or the avoiding of duties and responsbiiities. It only requires that, while performing the wordly activities or discharging the responsibilities arising from the specific place and pcsitioa of the individual, the inner spirit should remain free from the burden of desires. Perfection consists in remaining free from the entanglements of duality. Such freedom from entanglements is Ule most essential require ment.of unhindered creativity. But this freedom cannot be attained by running away from life for fear of entanglement. This would mean denial of life. Perfection does not consist in shrinking from the dual expressions of nature. The attempt to escape from entanglement implies fear of life. But spirituality consists in meeting life adequately and fully without being overpowered by the opposities, It must assert Its dominion over all illusions however attractive or powerful. Without avoiding contact with the different forms of life, a perfect man functions with com plete detachment in the midst of intense activity.
—
(0)—
Approxämation of one of the Many Talks given by Adi K. irai driwj h13 trip to th3 U. 3. in ar&i, UN .
BABA’S WILL & 4AN’S FREE-WILL Ever: thing happens according to Baba’s Will. This does not gWe anyone a license to act or behave in an irresponsible manner. In the final analysis it is true that Baba’s Will prevails. But one has to have a correct and deep understanding of how ths is. Such an understanding should make him mould his life and his character accord ingly. Baba says that evryiing happens according to His WiU. He says this becii He has the knowledge and experience of it. He does not say this because He believes or opines it to be so. Man has the right ti quote or narrate Baba’s statemeat that all happens acrding to His Will, with full faith in the truth of His statement. This truth is appli cable to Baba. It is not applicable to man, because man does not have the knowledge or experience that everything happens according to the Will of Baba. Man has no right to take a stand on the status of Baba’s height of experience and order himself to act and behave in a manner unwarranted by Baba and call it as Baba’s Will and not his own lawlessness. Baba gives man a human body, intellect, love and a sense of discremination and a free-will, and also gives him a general code of conduct. All these are given as if in form of raw material. Man is supposed to make use of these and produce results that are most helpful to him. ke should do the right things, nd not the wg ones.
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Right actions are those which liberate man from the binding effect of impressions. The wrong actions are those which involve him into binding impressions. The equation and mathemitics of’ good nd bad Imoress ions or sanskars are known to T3ia because FT can see them and their source and knows ill about their rune tinning. Man is not conscious of the intricis of y conscious of his 1 working out the impressions. He is oi how through his knows and feels he which urge to action can control his he ri dkcreminatio sense of a free-will and right. Baba them when perform and actions when wrong His “Dis— in this ahut all clear made has abundantly courses” and other writings. Baba puts you on the right rovsl highway of the Path. If man breaks the laws of traffic and drives his body any where he likes in a guileless promiscuity or a reckless irresponsibility, calling it Baba’s Will, he meets with an accident, for which he has to thank himself. It is not Baba’s will but man’s own free-will nisutilized or run amuck. Baba tells man the truth of’ bis life that everything happens according to His Will. Man says this because Baba says so. That which is the fact of Baba’s life is a matter of faith for man. Man’s life should be confined to the obedience of Baba’s Will which is, that man should lead his life the way Baba has shown him by accepting Him through his free-will as his Master and Guide—the free-will that is given to him by Baba. The conclusion is that it is Baba’s Vill that has created man and given him his free.wilt It is Baha’s Will that man should exerise his free-will and bend it to he obedience of Baba by becoming hiiisdf poised on his ignorance of Baba’s Will and the cognizance of his own free-will, and conduct his life and behaviour according to Baba’s Will as laid down by him, and not according to his own fancy.
Jai Baba I
-
THE LtFE
by Conrad Hubbard (NZ.) Baha wc raiced in the mundane sphere Bahajan gave him Godconscioucnesg while Upasni Maharaj restored him to simu’aneous knowledge of the world and he inned his Old Life Son of God gave work and word among masts and children his living is the ages heart the age advene of illumine of the spirit within and of the Kingdom for Baba Son of God
became for the world
the son of man journeyed as worker bikkhu and gipsy wringing wrath life for companions to man-o-nash utter annihilation of mind In New Life as suffering servant God became his own lover he bore our fall and for us rose in Fiery Free Life flod Realized epipIanic being for all men the bearing of love asHost for eternal souls mahapralaya
Sahavas in Seclusion May 1961: Part One BY BAL NATU. In the summer of 1960 Baba—lovers from all parts of India enjoyed to their hearts’ content the Darshan and Sahavas of Avatar Meher Baba in Guru Prasad at Poona. This period has to its credit many inspiring incidents in the lives of Baba-lovers and a good number of enlighten ing discourses given by Beloved Baba. These ‘Darshan Hours’ ls a big affair; but in these articles T wish to write Sahavas in Seclusion’ which took place a year later, about 1 i.e. in May, 1961. From 10th June, 1960, Beloved Baba stopped giving Darshan. From 1st July to 31st December, 1960 He wished to remain completely secluded at Meherazad (Pimpalgaon). All correspondence was banned except a reply pre-paid telegram in case of emergency. By the end of June, 1960, Baba—lovers received a circular which contained the fallow ing message from Baba: “I want you all my lovers to take this period of my Seclusion as most important from all angles. “I want you to help me by helping one another through practising great tolerance towards all even towards thOSe who cause you provocation. I want you to do this through love and not through compulsion “I want you to remain absorbed as much as possible in thinking about me during this Seclusion period of six months “I am the Highest of the High and I want you to love me not for any spiritual or material gain, not for the impcndin breaking of my Silenco nd my Manifestation;
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DTVYA VAN!
being God in but T want you to love me for Myself, as human form, ....,..“ Tn a way l3eloved Baba was thus preparing His lovers do to accept with resignation and love whatever He would ii His Divine Will. From 26th )ecember, 1960 through 15th January,1961,’ should a ieriod of 21 days, Tie wished that all His lovers A daily. times d five hundre repeat any one name of God these during hours 24 of fast for a minimum period 21. days was compulsory. Some Baba-lovers voluntarily was observed the fast for all the three weeks, though it fast the about Baba d optional. All were to inform Belove People letter. ding by filling a card. but without a forwar theth were happy that Beloved Baba had at least permitted Him. to love to fill in the cards which would carry their la : During the Seclusion period Paha wished tocal
4th tree? ing of about 106 Baba-lovers at Meherazad on
Pccemher, 1960. We received a circular stating what we were expected to adhere to and abstain from. To this every participant willingly complied with. We were happy with the thought of seeing and meeting Baba especially at Meherazad. But soon there was a letter that conveyed the following: due to the most important factor having arisen in His (Baba’s) Seclusion there is one percent possibility of His postponing the meeting. This ‘one percent’ made some of us doubtful about the precious pic’spect of meeting l3aba. After a short period of suspense we received another letter informing us the followlug: “...Despite the Seclusion work having told upon His (Baba’s) health, He will definitely hold the meeting at on 4th Pecewbcr 1960 ,.. “. This ws followed
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instructions about by a circular giving us the detailed This joyous bath, food; bus.travel, packing and unpacking. desired meet tidings made us look forward eagerly for the a post card received I 196 November, ing. But on 22nd which conveyed the following 1) The meeting was not only postptied but also cancelled. 2) Beloved indefinitely.
Baba’s
Seclusion
was
to
continue
These details are given so as to give an idea how Baba, the Master Psychologist, used to work on the deeper levels of the minds of His devotees. The ‘seasoned’ did not feel much, but some did feel sorry for bit i this opportuaitj of Babi’s Sahavas. Thus biba was pIiying His love—gn of hide and seek. Through such corn municalions He made us think of Him very often and whole-heartedly too;. In a way this also was a sort of sahavas ofIered throuIi Seclusion. One of my friends had a very sportsrn like attitui over such incidents. He once said to me, “Did not 8iba tell us in the sahavas days at Meharabad that every Per fect Master has a peculiarity? It should not be regirie.l just as an idiosyncrasy, but it is in connection with i-us work and the sanskars of the persons who are to come r His contact. For example, Sai Baba used to ask openly for money from those who came to him (but never stored it for himself), while duringthose days Upasani Maharaj used to chase away those who offered him money”. He further continued,, “Baba being the Avatar, as was Krishna, has His own way of making appointments and sometimes keepiig them exactly to the time and sornetinles in the way we understand”. notkeeping them at all in what he said. Baba had of truth was a I felt there seed faith In tJa Mst’ is a ‘itt’, Sul ouce niarked that real —
bivm VANt
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faith remains equally unaffected either by complimentary or àontradictory thoughts. Enough of this digression. Whatever it be, Baba-lovers willingly accepted the situation and the ensuing 66th Birthday of Beloved Baba was celebrated on a grand scale, in some cities and villages in India. A part of Baba’s special message for this occasion, given from His Seclusion was as follows “I am the One who is always lost and found among mankind. it is your love for yourself that loses me and it is your love for me that finds me ...
A few books and some booklets in English, Hindi. Telugu and Marathi in honour of the celebration, were published. But the remarkable thing was that in all this enthusiasm no one tried to go against Baba’s instruc ions conveyed through the Life Circular. This pleased Baba. Beloved Baba was very happy at the way His lovers were doing their very best to help Him remain absolutely undisturbed in His strict Seclusion. Later, in summer, 1961 Baba went to Poona from Meherazad to stay in Guru Prasad, and in response to the silent yearning in his lovers’ hearts to see Him, Baba lovingly agreed of His own to allow His lovers to visit Him only once during the period of His Seclusion from 15th through 31st May. 1961 between 430 p. m. and 5—30 p.m. This happy news was conveyed through a special Circular Letter. Of course, there were some injunctions and instructions to be strictly observed during that one hour. This WaS an unexpected gift from heavens to Baba—lovers. They wished to have just a of Baba, but they were offered one ful .glimpse take long oven hour’! They happily decided to night journeys by railways andi buses. Last year I had stayed at Guru Prasad with Beloved paba for all the iiz weeks of aummes vaoation, wituesini
MAY 197O the incredible ‘Dirshan Days’; but even then r could not wish to forego this chance of one hour’ and that too on the first day. So I was at Guru Prasad 10 minutes prior to 4-30 p. m. on 15th May, 1961. I found a big group of Baba— lovers from Hamirpur and U. P. had already arrived on 14th May. Their love for Baba is indeed unique. Baba was sitting on a sofa in Guru Prasad Hall with that loving smile and radiant face, so dear to Baba-lovers Eruch was by his side to interpret His gestures. After the fainiler enquiries about travel and health, Baba said, “You have come here to see me; I ani here to see who dares to ‘see’, me” Baba here quoted one of His favourite couplets in Urdu wherein a Perfect Master is addressing to his devotees. The couplet is: Voh kahate hai mera jalva yahanse La—makan tak haii Magar dekhen hamara dekhanewala kahan tak hai. The free rendering of the couplet is as follows: “The Master says, ‘‘fy glory is from here to there which has no end. Let me see how far can my lover perceive it (Glory)’. Baba quoted this couplet also on other days and further explained, “Each one can perceive my Glory according to his own capacity—little or more. My Glory is boundless I am the shoreless Ocean of Love, unmindful of filth or nectar. Anybody can come to me but how much of love one can receive depends on the receptacle he brings.” And the receptacle that Baba hinged at was of the pure heart and emptied mind; because on some other day He remarked “Only when the heart is clean and the mind completely empty can one be as hollow as the flute to give forth Divine music.” Excepting the resident mandali only the volunteers were permitted to visit Guru. Praaad the next day. I wished
DtVYA VANI to ask Ramakrishna, the Secretary of A. M. B. Poona Centre, if I could be one; but somehow I did’t. The next day by 4-30 p. m. I came and sat by the gate of Guru -Prasad. I dared.not go inside. Pukar and Dr. Deshmukh were also there. All the visitors went inside the Hall. We didn’t. If I remember right Dr. Deshniukh said tome, “It is good we are sitting here outside the gate. Baba wants us to learn a lesson—to feel His Presence in His physical absence.” Yes, I dd learn a lesson but it was of a different kind. All the three of us had an opportunity to stay with Baba for months; but even then the possibility of one hour’s sahavas served as a tentation. Baba’s physical presence holds such an irrestible appeal. When we are talking like this some one brought a message that we were w-rntei inside by Baba. Dr. Desh mukh was the first t pick up his bag and umbrella and we followed him. As the three ‘musketeers’ stood in the Hall facing Baba’s disarming smile, Babi enquired whether our squatting outside was in conformity with the circular issued by Adi Sr. I forgot what replies Dr. Deshmukh gave on our behalf, but the result was, we were allowed to visit Guru Prasad every day, in the afternoon. But somehow I felt a prick of conscience somewhere in my heart. A day or two later there was some reference to the recent circular. Baba looked at us and gestured, ‘it is better that three are pleased instead of one “ Those in the Hall did not understand definitely what Baba was referring to ; but we did, However, I could not make out whether Biba was joking or repritnanding me. It was because of he self-created confusion, the result of not observing His instructions literally. I noticed that Baba could be seen pleased arid displeased by His different... lovers at one and the same time. I went near Him and said, “Permit me not to come from tomorrow.” Baba gestured why and continued, “If you commit a theft even once. you are a ‘thief’; if you commit it ten times you are just the same sthief. So ooutinuc to come.” I wivli to
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say something but Baba turned His face aside and closed the sUbject. This opened a new phase of contrite spirit in me. To be frank, since this inc1ent. as far as I remember, I flever tried to ‘play a trick’ with l3aha’s instructions. Paha has His oxn way of brinine home the lesson. Dr. Ohani in one of his cnuolets has saH, ‘This (Master’s company) is an unparallelled school. This lesson you learn here once, is never forgotten.” When the heart was cleansed with an honest confession within, a day later, Baba looked at me very lovinclv and said, “Don’t worry. Be comiqa every day-not as a volunteer nor under any other pretext hut because I want you to come here.” I felt greatly re’ieved as the mischief of being ‘a thief’ was pard ned. It was from this moment that 1 could really enjoy and rartcirate in the programmes in Guru Prasad. Ar! 1 cre are a few more reminiscences based on the notes scribbled on the spot. In one of the groups, there were come hih?y educated people. To one of them Peloved Baba advised, “Read ‘God Speaks’. It will test Your inte’linence and also open tie heart. It will provide food for the mind and be a feeder to the heart, too.” I gathered, Itaba meant that by reading ‘God Speaks’, mind becomes strong’ enough to cease of 1tself by perceiving the falseness of the world; and the heart becomes immaculate so as to reflect the Reality of God. Baba also maie it clear that no amount of mere reading or verbal understaniin could be of help in experiencing the state of ‘God lone Is Real’. During one of the Darshan days Bet wed Baha tlowed came a Mayor of Poona o visit f-tim in Guru Prasacl. He not blon did they h Thouc essors. predec with his two in to the same political party, they were three-in-one carpet the on sat three The n. coming to Baba’s Darsha along witi Baba-lovers and during the informal ‘chat’, Baba was pleased o convey the following:
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“God alone exists as Existence Eternal; and all else Is illusion-a creation of Maya. And what is Maya? Maya is the principle of Ignorance. Maya makes you feel what in fact, does not exist. “In reality neither man nor woman, neither the so called animate beings nor the inanimate things, do exist. It is Maya which causes the unreal to appear as real and existing. “Mind, the issue of Maya, imagines infinite divisions and so creates innumerable worlds of worries. As long as mind exists, ignorance persists. And what a joke that mind tries to gain Bliss through furious thinking and worrying, which is an empty dreaming! For Bliss to come into being, mind has to be quiet. You cannot invite Bliss. It is ever present, everywhere. As I looked at Beloved Baba He appeared to me as Bliss and Quietness personified.
DARSHAN GLIMPSE Jan’ 70 V. SRI KUMAR. This is the Day January Thirty First, The Avatar Has taken rest, But eternally living in Lover’s Heart. The Day has come remembering once again, To feel Baba once again, Remembering the Tunes of Sahavas Fifty Eight. Lovers of East and West with joyful hearts, Joined there to show their Love. Love has burst like fountain from hearts, Devine Love 1S blessed to each heart. There is JAI BABA ringing in the Wind Heart from Heart Baba’s Love conveyed. Eternal compassion, without dissatisfaction. Fragrance of Love breathed by Everyone That is the GLiMPSE of MEHER DARSHAN, BY
T. S. CHOWDHARY P. 0. Box 7’, MOROTO, Uganda 12—4 —70. Dear SwarnUec.
Jai Beloved Baba. After reading something about snakes on page 13, in Divya Vani of January 1970 I relate my story for favour of interpretation. 31st JANUARY 1969. While I was stationed in Gum (Uganda), I proceeded to Adjumani a place 74 miles from Gulu on Official duty. I left home at about 10—30 AM and reached the place of work about 1-40 PM on 31st January 1969 the day Beloved Baba dropped his body. While inspecting building works, I felt too hot and I stood over the heap of cement concrete blocks under the shade of mango tree. There I called upon my foreman and started discussing about the progress of works. In the meanwhile something fell down from the tree It came to my mind as if it is a snake. But neither I nor any body else around me noticed anything except hearing the sound of something felling down from the tree: I was enquiring from my foreman as to when he is going to complete this job. He would say nothing. I repea ted my question 3 to 4 times but no answer. On the othet hand the eyes of the foreman were chan2ing in strange fear. I enquired further are you locking at a snake. He said yes. Again I asked where it is? He said near your feet. Atonce a thought came that someone has come to give his darshan,
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Atonce Without any fear I wanted to see the snake. T found a darkgreyCOlOLIr snake about 3 feet long is about at a 12 inchc distance from me. His tail is’towards me and the head raised about 9 inches high and is gazing towards me. I wanted to see the snak&; in the meanwhile someone stabbed the snake with stone although I did not like he should kill the snake. This incidence affected my heart and I felt as if some one really came to give darshan, but I never thought who came. The time of incidence was about 11—30 AM Indian Standard time on 31st January 1969. The very next day, was a saturday, I went to Bank at 11 AM and Dr. S. T. Path told me Meher Baba has expired. I could not believe it but a drop of joy entered into my heart I felt more blissful. Later on I sent a tele gram to Brother Adi but no answer was received. Any how news was confirmed and for two weeks mind was weeping. On thursday before the internment of Beloved Baba’s body into tomb, Beloved Baba was kind enough to give his Darshan in the vision. With due regards
4
Your’s brotherly, T. S. CHOWDHARY,
*4
BABAS WORD IS LAW By Gp. Capt. M. M. SAKHARE In my previous article on Avat3r Meher Baba’s prophe tic work in the East—West Gathering 1962, when two great World Crisis—One in the East and the other in the West were brewing, I had promised to write about the miraculoUs way beloved Baba had got me and my wife to Poona and kept us for four days during the Gathering. While I was on my long summer holidays in April 19i2, when we had Baba’s darshan at Guruprasad I had pleaded to Him to call us for the East-West Gathering as I was doubtful of getting another stretch of long leave in October/N ovemier that year. Baba had told us not to worry and that we would be there for the Gathering. —
Long before the Chinese trouble, I had told my boss about the East—West Gathering and secured a months leave to attend it. But then as ill-luck would have it, early in October the Chinese started massive troop movements and border skirmishes. All leave for defense personnel Wa cancelled. The work in the Cabinet Secretariat where I was then posted started mounting and got to a feverish pitch. The cabinet war room was being manned twenty. four hours, round the clock. All personnel were busy with their appointed tasks. At this critical period when the Chinese were marching on our borders, I felt that I could never get away from my work and my office, and hence 1 was heart—broken as I thought that I could not possibly attend the East—West Gathering. Though my heart was all the while at Poona with beloved Baba and His forth coming grand Gathering, at this hour of National crisis I was ashamed of even broaching the subject of going t Poona with my boss. Th&efore Ihas to be resiocd to flis wills
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boss called Oneday, abcnit the middle of October the was prepar me to unpire abut the progress of a paper I trying ing. I told liLa (ut it was tlnst ready but I was paper ready to get some detaik. He asked me to get the . Wonder witluuut ttie dUiL vaic ciii be ailed later he sugges own his on rial, ing where we could get some mate Poona. ol, Scho ce ligen ted “‘oi.i can try at the Army Intel collect nally perso can It would serve bth purpses, you im back get and ter some material and also visit your Mas ing? hear I was t .mediately.” I was dumbfounded. Wha ved Baba’s Could it be true? Of course it was true. Belo g to be goin were word is law. He had told us that we going were we there for the East—West Gathering and now “For g sayin boss there; that is all. Thea I heard the y read r pape that Christ’s sake do not waste my- time. Get ol Scho ce ligen andjthen if you want you can visit the Intel sakefor a day.” Of course it was for the living Christ’s pleted Next few days I worked like mad and com ns vatio reser the paper. Concurrantly I got the railway final the r I got etc. arranged. While submitting the pape on pins and was I e whil the all But . o.k. from the boss ion of the trip needless as I was worried about the cancellat did not breathe a due to sonic un-forseen development. I lest one of them word about it to anybody in the section even a visit of this might put a spoke in the wheel, because, lutely essential-an nature was not allowed unless it was abso s when I was at operational necessity. After working hour I thought it might home I was dreading each phone call as On the day of our be about the cancellation of my visit. early and occupied departure we went to the station quite while I kept a vigil ters shut the our coupe. I pulled down moment an office last the at through a small opening lest might spot us. Thus clerk bringing in the dreaded message y. Minutes were agon waiting for the train to start was hours. We were creping so slowly that they seemed like Eventuilly we i.” praying “Oh Baba let us get out of Delh g its time takin the tram bcsrd th. guards whistle, nd
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started crawling out of the station. We gave a sigh of 1 relief aol prayed to Baba for His boon The day we arrived at Pon on 25th October, 1962, two iignals asking me to return to Dlhi i m-neiiately were awaiting me. One was a wireless telee)n:naaicatioa mes3age to the Army Intelligence School and the other a telegram to Giruprasad wiicli [ had given as my civil residential adjress at Poona. I told the cotnnaading office of the Intelligence Scnol not to worry about it as it was just routine and any-way after a fw days on coinple tion of my task [ will be going back. As I was coming from the highest office the Cabinet Secretariat, he took my word for it and kept quiet. When we met Beloved Baba at Guruprasad later, after a loving embrace and enquiry about our travel and well being FTc made us sit down and with a teasing smile straight away said “There is a telegram for you asking you to report back immediately. So, you go back.” I tear fully implored to Efimn that having got us to Poona to keep us now for the Gathering for a few days. With a broad smile [Ic consented to keep us till 4th November and said that we must start back on the 5th. Like children we felt happy and lost ourselves in tlie loving proceedings before Baba. In the days that followed the Cotnmnanditig Ofleer of the School got m.rc signals and phone calls from Delhi to send me back as soa as possible. He was frantically trying to get the railway re3ervatioas for us bat was told that due to the emergency all first class accommodation in all trains was fully booked for the next fortnight because of the ope rational movements. Civil air services were cancelled. He had informed Delhi accordingly and told them that as soon as he gets some railway accommodation he will send me back. Thus for the first two or three days we were happy In and In His wxk siutro ubled by the Beloved Babas
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D1A \tA11 thought of immediate departure from Poona. We were chosen as volunteers to look after one of the Westerners batches and we were assisting the ‘1andali’ in the metcu bus preparations that were going on for the Gathering. On the fourth day morniig whea we were sitting infront of Baba watching Him giving detailed instructions about some item, there was frantic b ckoning fr m one of the “man dali’ calling me outside tiba all smUes booked at me and said jocularly “They have come. They will hadeuff you I started imploring to Him ‘No and take you away”. “. But He waved me out to go and meet them Baba quickly. With my heart in my muth I went outside the Guruprasad gates as they were not allowcd inside by the great gatekeeper Pukar. L ! there wis the Army Jeep with the Provost persoaael waitin2 for me. After a smart salute they handed over a signal for me. It was on the same theme wanting me to signal my estimited time of arrival at Delhi. Hiving signed and collected the signal, I told them that 1 will be seeing their G. 0. about it in the afternoon. When I got back iii Bbis presertee, He wao is all know ing gave a teasing n )d siyiug “Vii t wait, they will fix you”. The happy programme carried on and we forgot all about it. During the ‘Sahavas’ period I was on duty on the dais directing the ‘darshan’ taking lovers in proper Queues and all that. On the afternoon of 2nd November as I was standing near one corner of the diis lost in the delightful proceedings, Beloved Bba caught my eye and beckoned to me. As I went to Him He told me with a teasing look in His eyes that ‘they’ were waiting for me at the gates. I did not want to leave that happy atmosphere and go out. I started pleading “Baba Please . .. “. He ignored my pleadings and waved me away. ‘With a heavy heart I slowly made my way to the gate. When I met them they gave me a letter. and told me that they had secured a place for me on the waiting list — 5th on the waiting list — and ai
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there were good chances of getting a seat I should leave for Bombay immediately. My heart sank and I did not know whatto say. I started reaiio the letter vu I got some time to compose myself and g’ither my thoughts. I told them that 5th on the waiting list was no good at all. There was no hope in hell of getting a berth as in those days nobody was going to let go his accommodation which was so diffi cult to get. So, I told them that I was not leaving unless my accommodation was confirmed. They wanted me to sign for having received the messe which I did and ran back to the dias. Beloved Baha givn a knowing smile full of compassion as if to say “1). i)t worry. All will be well”.
Next morning they were back acain at the a’es ofGuru prasad by about 11—15 a.rn.: hut to their disappiutment learnt that I had just left with the Wec’erncrs to the Hotel Poona and Napier. They n’chcd to ti-c Napier Field and not finding me tlere c’ai’rd off to P( ora Hotel and there learnt that we had just left th t ci ice Then they tried Poona club, Western India Turf club and eventually came back to the Napier Hotel and met me there at about 12—DO am. Thus Baba made us play a tittl game of hide and seek in His scheme of things. I was told that with great difficulty one berth was procured in the Frontier Mail leaving Bombay at 7 p,m. that everlin- and that a special jeep was arranged to convey us to Bii’ny straight away. The Captain pleaded with me to get gii quickly. Once again I did some quick’rhin’drt, an 11 told them that as it was about four hours drive, to reach B,mbay in time we should he leaving latest hv 2 p.m It ws already 1 o clock and hence it was impossible for us t. finish our lunch, pack our things, do my clearance from the mess and see their G.O. etc within that hour ahi &ear -ofL So, unless I got adequate notice it was not possible for me to leave just like that. Tha Captain was at his wits end but he had to accept the truth. Thus once again I got over tq j,rosccts of leir racked baec
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In the meantime the Commanding Officer of the Intelligence School with all his influence in Poona and Bombay was trying hard to get the reservations for me. Eventually on the 4th he succeeded in procuring a coupe in the Frontier Mail on 5th November. He felt relieved and told me that under no circumstances should I miss it. In the heart of my hearts T was wanting our departure to be postponed to the 6th as T was longing to visit Meherazad and Meherabad along with the Westerners. That day before the afternoon programme started Beloved Baba asked me when we were leaving. I told Him about the reservations on the 5th and before I could speak further He said “No, you must leave tomorrow morning”. Thus I had no chance of even expressing my desire. Of course He knew it but He had said we were to leave on 5th November and we did. His word was law. Anyway we were happy that we were able to attend the main pro grammme of the Gathering. On the 5th morning while Beloved Baba was with the Westerners looking bright and beautiful we went to say goodbye. We felt very sad and deiected but His glorious million doller smile, His loving embrace and feather touch pat on the back revived our spirits a bit. Reluctant to leave His presence we stood there looking at His face, but He made the time signal, tapping His right hand forefinger on His left wrist, and lovingly waved us out. After the tearful parting from Him and His ocean of love in which we were having such a nice dip, we caught the train back to Bombay and Delhi. All the way our mind was lost in the loving ‘sahavas’ of Beloved Baba and the sweet memory of the East-West Gathering. We were like ‘masts’ in a state of ‘mash’ thinking and talking of nothing else but Baba, Baba and Baba and the gathering. We did not know what station we stopped at and what station we passed. We did not bother what we ate and when we ate. As Delhi neared reality of our illusory being started dariiz as the bearer rcnaitdcd e Ocut the paynleut cf
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his bills. Although I knew In the heart of my hearts that as Baba had said nothing would happen I had some false fear of the consequences of late arrival. Next mornin; with a heavy heart when I saw the boss in his office., he looked up seriously through the pile of files and told me to get back to work now that I have had my Masters’ darshan! It is then that he casually asked me what Baba had to say about the conflict on our borders. I told him that Baba says that the Chinese will not come down below the foot hills but will go back. He was dumb founded, he just could not understand how a victorious enemy was just going to march back without achieving any of its objec tives. How could he possibly understand Divinity? With in a few days as Baba had said the chinese withdrew uni latrally to the borders because His word is law.’
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I PELO1O TO YOU BY
CHRIS GEIGER (U. S. A.) Like a sigh in the wind You passed my way Enveloping me I the sweet breath Of Your Love And my soul blossomed As a fresh flower unfolding To the cool embrace of the morning dew, Oh, Baba, I belong to you My one and only, Baba Like a lamb among wolves Here comes my Baba Spreading love, bright as the sunshine He waits for me He’ll wait for you His love is faithful, pure and true And so 1 climb into the warm arms Of my beloved Baba And rest my troubled soul In the valley of peace To you my Baba, to you my only I swear an oath of love Of purity—of truth Of a faithfulness in which my heart is bound By emotion Chained solely to you Beloved—You have óome for me ro lift me above m sorrows and ills And place me upon the cloud of bliss
aba, melt thine with mine
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You lifted me up, Baba With your tender, loving care Away from the abyss of my despair To fill my soul with the compassion You hold eternally out to me And place me in Your warm nest of love To cherish me—To fill my soul with bliss You hold my h1nd, You lead the way My thrch of light through darkness Then You kiss my soul In its tearstained bounds To melt away my ignorance And shine on me Your endless beams Of Divine Love -
I lay my weary head Against Your sweet bosom, my Baba And your merciful warmth Floods out the pain—the sorrow Leaving behind an empty chapel A void of serenity and peace In which You enter and dwell Bringing Your rainbow of love Welcome to your New home, Dear Baba I lay my life before You
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BLESS US OH BELOVEDI BY SRI K. K. RAMAKRISJ!NAN, When the sage Krishna Dwaipayna visited Devaki Vasudeva at Madhura in their prison-palace, Devaki, prayed’” Best of Munis I want your blessing.” The sage said, “The wife who is devtd to her husband is always blessed. Remember child, ptince is the highest offering and the Lord loves to rec:ive it. When one seeks for blessing from God, either through the idol or a living Perfect Master or the vatar, what one really aspires fir is not often spiritual illumination, but for either relief from suffering or fulfillment of one’s desires. If and when one gets what one seeks, one feels it is due either by the gr ice of God or by the blessing of the one approicied If one doesn’t, then either God is not, or the one Who gave the blessing is not a Perfect Master or the Avatar. This is the conception of average mm about God and His blessings, Man is so self-centered and body conscious, that the language of his thought and speech interprets every word he reads or hears in the language of his material well-being. He cannot rise above his bodily needs and mental cravings. For him divinity is something that is to be demonstrated by the performance of some supernatural phenomena. His mind is conditioned by the flowery pictures of lives and deeds of saints and sages. Christ is the Son of God, not because He is., but because the historic person Jesus is reported to have given life to the dead, gave eye-sight to the blind, and performed such other miracles. Krishna is God not because He is, but because he is reported to have lifted a mountain by his finger and stories of innumerable miracles performed by him. And faith in God is agnin gen crated and sustained by the hope of going to a heaven, to enter which, the Qhristians say, belief In Jesi.is, is th. only pass—port; th.
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Hindus will say, worship of Krishna Bhagwan is the only way. But is it all true? We claim to be living in an Intellectually advanced age in human history. Are we leally intelligent? The sage Veda_Vyasa* knew what was in the mind of Devaki, when she prayed for his blessing. For Devaki, blessing at that time could only mean feedoin from prison, ahappy wedded life, with the joy of up-bringing her children. And yet, the sage blessed her saying, “The wife who is devoted to her husband is always blessed.” It means that it is always in the fulfillment of one’s duties and respoiisibilities according to one’s station in life, that blessing of God is. Blessing of God is neither given, nor taken. One doesn’t pray to the sun for his blessing of heat and light. Like the rays of the sun sustaining life on this earth, the blessing of God ceaselesaly shines forth from within, when one lives a life of love and truth. A husband (house—holder) who live for the happiness of his wife and children and for the well being of his society is always blessed. Children who are obedient to their parents, respectful to their elders and teachers, and loving to their brothers and sisters and kind to friends are always blessed. Devotion to one’s duty in whatever station one is placed, draws the blessing of God through the living Perfect Masters and the Avatar, for they are the only God for men on earth. -
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The sage further advised her to be patient “Patience,” he said, “is the highest offering, and the Lord loves to receive it.” What a cruel Lord he is! Devaki who was leadiriga life of imprisonment from the day of her wedth ing, witnessing her children being killed in her presence by Kamsa at the time of the birth of each one, was advised by Another name for Krishna Dwaipayana who is reported to hay. saved the Vedas, the most ancient spiritual thoughts of mankind, sollecting and codifying them and establishing schools of thought n4 cultur. to propagat. Ui. vedi. t.achings. V
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the best of Munis* to be patient. Be patiently suffering. Because patience is the highest offering-higher than the fruits, flowers and garlands, one offers, the incence one burns, and the pujas and aratis, one performs and the Lord, our God loves to receive it from His love. What a strange God? What a heartless Master? A suffering soul seeks his blessing and he blesses, “Be patient in your suffring understanding it to be the highest offering with which Lord, our God is pleased! —
One might think, rightly so, what is the use of such a God such a Master such an Avatar to mankind? This God business is a dope. Is it not? It is exploitation of the innocent by the so called religious pandits to fatten themselves. It is indeed a sign of weakness in man to meekly submit to such masters. A woman to be ievoted to her husband, who is incapable of protecting her, giving her joy in life, saving her children from a cruel death What a wretched system? —
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God is not in the idol, nor is He in the ideal. God is where self is not. God neither blessess nor does He curse. God jS the Self in every self. God is when self ceases to be. What is self? if we calmly and carefully analise ourselves, we will find that each one of us is impressions of innumerable experiences enformed as a man or a woman. The body each one of us identifies as one’s self is a vehicle moulded out of these impressions seeking expression and experience. How does this self function? The self func tions through thoughts, words and deeds. Thought is the source of our being. Thought sustains and strengthens the self. Self is not when thought ceases to operate. There is no operation of thought while one is in sound sleep. But one experiences peace and a refreshing and recreating bliss. Such a kind of bliss, ever renewing and creative is within everyone and everyone can consciously experience it. Perfect Masters exist and Avatar comes to awaken Muni— means silent one. Sometimes refers to a Perfect Master. Buddha is called Sakya Mimi,
MAY, 1970 men to the awareness of suchalife of unending joy and to show the WAY of experiencing it to those who care. They help man to have a correct concept of life. They expose the falsity ofthe ego-self to which one in the world clings to taking it to be real. They create an urge in men to attain the feal. Thus, elimination of the ego-self is the only function of the Master. When Meher Baba was asked as to what was His secret, He replied, “elimination of the ego.” One’s sufTerins are the price, one has to pay for this elimination of the egoself and to experience the Real Self in oneself. Self lost is God wfound It is the ego-self of thoughts and emotions that veils the true Self from one’s vision. But the process of self-elimin2tion is most painful. It is more painful than skinning alive. It is like one eating one’s own body, and after eating all other parts comes to eat the mouth itself -
The message of Meher Baba to the suffering humanity is, “Be what you are, and do what you feel best in my love.” What does this mean? Be what you are I In a society, where everyone is being trained to be ambitious, competitive and acquisitive, this message of Meher Baba will sound strange. Does it not? Be what you are! does not mean that one should sit idle and expect a god of one’s imagination or a Sadguru or the Avatar to come and do everything. It means ‘be understanding what you are.’ Be aware of your self every moment of your life. Because without self-knowledge liberation is impossible. Shri Shankara said, “One may go on pilgrimage to Gangasagar (mouth of the Ganges considered very sacred by the Hindus or observe austeri ties or give wealth in charity, yet by these liberation cannot be attained even in a hundred lives without self-knowledge”. And what is this self-knowledge? The knowledge of what one js, is self-knowledge, Self-knowledge is possible through
DIVYA VANI constant and vigilent watchfulness of oneself. When we observe ourselves dislnterestly without any pre-conditloned notions one will know that one can never be truly inactive. It may be possible only for a stone. So long conscious ness of man is Informed by his mind (which holds the accumulated age old impressions or what one may call history of centuries of human experiences) activated and energised by one’s gross and subtle desires (impressions released by the mind) no one can be inactive. ‘Be what you are’ thus means be aware of the operation of this self the body-self as a impression_enformed vehicle of each of experiencing, the mind-self as the store-house of age old Impressions and the thought-self as the energised and acti vated impressions (desires) seeking to express, experience and ‘exhaust themselves. To know the false as false is the first step to know truth as truth. To know the impression enformed ego-self as false is the necessary process of the living. Suffering is thus a process of eliminating ed is sustain and t though is of self source ego-self. Since the n, functio to t ceases though the by thought, It is when be. to truth the the self gives way for —
Devaki was a woman. She knew she was. She waited to lead a wedded life and have children. She knew her craving. She knew her children will be killed one t after the other by her cousin Kamsa. It was the greates deva i-Vasu Devak But r. mothe a auffering imaginable for could have remained celibate and thus avoided the agony of witnessing the gruesome sight of one’s children being killed.. But this was not to be. For there was always a a prophecy, that the eighth chil d would be the hope was deliverer from all suffering. Thus Devaki’s suffering exper sion expres for d in her craving (impressions release ience at a given .time). And this craving (cause of her suffering) was sustained and nourished by the, hope, the driving force of life. This is the case with everyone of us. be Is it not? We know that lasting joy and peace cannot and ation gratific attained thrctgb self-centered sensual every material well-being. Yet, we seek the same thing —
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moment of our life. And even when we have the rrc fortune of meeting a Perfect Master, or a rarest chance of coming in personal contact with the Avatar who comei Once in 700 to 1400 years we seek his blessing not for ihe elimination of the ego—self but for a heaven of our Imagination on this earth. Vyasa knew the mind of Devaki when she asked for his blessing, just as Meher Baba always knew the attitade of each one of His lovers when they shouted “Avatar vieher Baba Ki Jai’. He also knew the divine law of Avataric advent and it was probably his function in that age to care and protect the womb of his then coming. Hence, he said “Be patient, my child, for the deliverer is coming. The mother has to be patient with her paii and be as relaxed and cheerful as possible for the new babe to be. It is said that the labour pains of a woman is incomparable; one has to literally die and take a new birth. ‘J The agony of Deva ki’s life in prison is the agony of Self seeking liberation from the cage of self and the pain of witnessing the killing of her seven children are like the seven veils: of separation from the Self struggling to manifest. It is the case of everyone seeking for spiritual re-birth. For the Lord, our God to manifest. one has to die to one’s self. Hence Meher Baba siad, “Real living is dying for God’, The Perfect Master is like a mid-wife who gives encouragement, hope and help to the mother-aspirant after truth. Love and faith in the Master sustains and supports the seeker. Thus “Be what you are” of Meher Baba means the same thing as “Be patient” of Vyasa ages ago. The Ancient One unfolds the one eternal truth again ‘and again in a newer garb. Do your best in my love means do live as best as you can a life of revealing my love. It is Meher Baba THE WORD who is struggling to manifest in us, but because: -we a-re attached to our little selves self of unending desires, He cannot. Shri Rabindranath Tagore in his Gitanjali sings. I ciiclcsc ‘citl my nsne is ever weeping in this “ He -
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dungeon, and am’I busy building this: wail all around.” He (Meher Baba’ whom each one of us encloses with one’s name is suffering within each one us and it is our hesitation to let go our hold on our little selves and hold fast to His daanian that Increases His suffering in us. So, the only thing one can do is to sing sweetly the WORD of His Name silently within one’s heart at all times, and patiently await Him to unlock the door of one’s heart. Blessing of Beloved Meher Baba means to break open or blew off the ego—self of everyone. JAT BABA.
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MISTERY OF LOVE By
A. K. KULKANI
Again and again God comes Assuming Human form Gives call to Humanity’ Love! and Love! It is the Divine Joke! In His unbounded Love He gives Himself to the World. Now MEHER came! With Mighty Joke! Hiscall to love Him More and more Can we love Hm? No! No! Merging Ourselves In 1-us Ocean of Love; Where are we? Only Surrendarance to His feet, Knows the Mistery of Love.
IrHE WoRn BY
PflIL PHILLIPS (Calif.) What would I perceive If the aparatus were clear? My radar’s anicent vintage Receives a fuzzy image. Parts have been reordered And a complete everhaul is due, Now the screen is cloudy, Depicts an eerie void. And yet, certain dispatches From Beyond the frontier (secret intelligences of an unknown source) Urge an immediate repair! Early morning “blips” portend An occassion of uncommon magnitude? With phones over ears What maiiifestations do I read? With eyes on an almost vacant scope What Epiphanies hope to witness? Will the world shrink away in sonar depths? Should I never mind such speculation? Though on this fixed—station Earth, The garbled signals may promise an Apocalypse, Will the late maintenance Put the machine in perspective? Will the head heed the heart? Or will it happen so subtly, So silently, that my blank eyes And blank ears will never understand, That the heart is full, And receiving the signal loud and clear I
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HE NEW LIFE By DOROTHY L LEVY Avatar Meher Baba said, “THIS IS THE NEW LIFE”.. God Man came again on earth with more LIGHr! For, the slumbering soul not yet awakened Love for His Creation :.. that not one is forsaken. Having created the Universe according to plan. span... Each stage of evolution just another life Spring brings a new birth — Of the four seasons Mother nature creative busy beautifying the earth In Spring the earth comes alive ... a new birth the reason Christ has Risen Time of the Resurrection a story The dogwood tree tells Of the Crucifixion and His GLORY Each little petal is shaped like a cross As, they burst into bloom so beautifully soft. For, some the Crucifixion has no meaning Living in a make believe world whiie yet dreaming— Caught up in this earth play of illusion Fooling themselves in selfishness and confusion. In a past age Jeasus said, “I will not leave you, nor will you be forsaken” Eelovod Avatar Metier Baba said, “I have not come in this age to teach but to awaken.” When God — Man comes to earth taking a Form... The Ancient ONE never ,.dies — nor is born The Universal Father Mother Creator waters the earth and calms the storms.,. This is the new life ,.. awakened in His Love and reborn... With a new birth an extension of life This is the awakening from darkness to light ,.. Jai Baba K.iJai —
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‘tllE SILENt 1 MASTER.
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Meher Baba, as many of you know, is no longer In human body amidst us since January 31st this year. Today we are celebrating His Silence Anniversary the first since the dropping of His physical body and the 44th since the commencement of His unique Silence on July 10th 1925. For you who have come tonight to hear and know of The Silent Master, Meher Baba I now ask the question, “why is His Silence Anniversary still being observed, now that Metier Baba has dropped His body’?”. It is but natu ral that at this stage many of you are sceptical and yet would want to know the answer. You well remember that during His 74th Birthday celebration on February 25th this yéaE, we told you clearly that the Silence of Meher Baba cOntinues and will continue until His Glorious Universal Manifestatioi, which will definitely replace the present passingphaseof His Self.- imposed Humiliation with the breaking of His Silence and uttering THE WORD. —
Today, we shall accordingly endeavour to enlighten you further on this most astounding fact which is incompre hensible and unbelievable. Meher Baba, irrespective of His Spiritual Status whatever one may take it to be is definitely not an ordi nary human being Those of you who have heard us before, and those of you who have read of His Life, know, that from absolute normality He ascended to. Perfect Super— normality at a relatively early age. According to His repeated assertions, He is THE ANCIENT ONE THE HIGHEST OF THE HIGH. For the last well over forty years, Meher Baba has carried on with his multiple activitiee —
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A talk delivered by Mrs. Rhoda Adi Dubash on behalf of BABA GROUP KARACHI, (Pakistan) on July 12th 1969, at 1h5 Jamsbed Memorial Hall, Karachi Theosophical Society, to celebrate the Silence Anniversary of Meher Baba. —
tflVYA VAt4I under His own worded ‘MASTERY IN SERVITUDE” and throughout His life He has always been the supreme example. main activity has been His His Universal Work for the benefit of humanity, irrespective of caste, creed or country. No one knows exactly what this Universal Work has been which He has carried out in absolute silence and during periodical seclu sions, culminating in the last spiritually most significant Seclusion. Soon after this last Seclusion terminated, Meher Baba dropped His physical body. His Universal Work and His Great Suffering are evidently interconnected. Together with these, is also directly linked His unique Silence of well over forty years. In regard to His Silence, Meher Baba has said, “My outward Silence is no spiritual exercise. It has been undertaken and maintained for the good of others.” Silence, therefore, has been His mighty spiritual weapon for His mighty Universal Work. The dropping of His physical body, as we have just said, was soon after His intense Universal Work which according to Meber Baba, was completed 100% to His satisfaction on July 30th 1968. Before His very few• inti mate ones staying day and night with Him, Meher Baba said so very recently as on May 28th 1968, “Now, I will have to decide when and how to give Darshan in view of THE GREAT EVENT that is to happen very soon”. Thus, Meher Baba has pronounced the dropping of His physical body as THE GREAT EVENT. Why’ has Meher Baba said that the incident of merely dropping His physical body is a great Event? Is not death a daily occurence. in life? Have not saints and sages died and even Prophets dropped Their physical bodies? It is because, what is to happen is that, which will be of a magnitude beyond the scope of human imagination and in a manner never before witnessed by humaity. And, such a pronouncement has been made by One who is the Perfect Personificatio n of Knowledge Infinite.In this context, we shall tell you of an identical spiritual episode, so very unique, that it can be ranked as the ‘top miracle’ of our age. Humanity is totally unaware
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of it except just a few. Even an incident of such a magni tude as this, will give you but a very faint idea, of that IS to happen very soon. Gui Rukh Was a beautiful, young daughter of a dig • nitary in Afghanistan. On the night of her marriage, she ran way in her wedding garments as she was not an ordi nazy girl who cared or craved for marriage, but who, in fact, was desperately and madly in love with God. Years later in Rawalpindi, she was heard to utter “ANAL HUQ”. This infuriated some military personnel to such an extent that they buried her alive and took good care to see that she was not dug out alive. Twenty five years later, the same military unit was transferred to Poona, where to their amazement they saw the very same person, in the very same physical body, sitting absolutely unconcerned under a neem tree, hundreds of miles away from where she had been buried alive. Realising what they had done and to whom, they bowed down to her and asked her forgiveness. Until then, she was known as ‘the mad woman of the city’ but thereafter, she began to be revered as a saint under the renowned name of HAZRAT BABA JAN. Years later, iC was Meher Baba who revealed the A fact that she was not only a saint but a QUT(JB PERFECT MASTER of Her time. She continued to live in the same physical body for a number of years after that most memorable incident, until at Will, she finally dropped Her physical body at a ripe age of over 120 years. Now let us see, why this lady performed this ‘top—miracle’ of our time? The answer is, because she knew—being the Perfect personification of Knowledge Infinite that she had to complete Her Mission of giving God-Realisation to the God-Man of our age-Meher l3ababy implanting a kiss on his forehead, and this, as we know She did and thus completed Her Mission many years after the incident of being buried alive. This episode leads us to a spiritual fact of prime ortaIce in the realm of Trutb as revealed by all Masters 9 i —
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er Baba has and prophets of the past and about whicb Meh the Prophets, also said that the Perfect Masters as also a definite Messiahs and God-Men take human form for es until the Mission and DO NOT drop Their physical bodi des every inclu ion Miss The . by Them d Mission is complete Work and single activity of Theirs including the.Universal disciples. So, relates to both humanity and the Circle of of Hazrat life the in ent from this unique Spiritual incid a Per Baba Jan, we have to ask ourselves, that if a Qutub— mira a such rm perfo did lly feet Master could and actua er pedH drop then and ion Miss cle for the completion of Her do Baba er Meh not will and ot physical body, what cann of His Mission? in His present Advent for the completion Universal Work , His Baba er Meh We repeat, according to that does not was completed 100% to His satisfaction. But ..has Baba 1 er Meh d. plete com mean that His mission is k brea L WIL “I n: ratio amply testified to this by His decla ce reach scien hand one on My Silence and Manifest when God elements es its highest level and on the other hand antiManifesta tual spiri My ly, raise to their peak. According break My 1 Whn est. High tion will also be of The of WHO n satio reali into en Silence, the world will be shak jolt the will ct impa the ce, I AM. When I break My Silen the open push will and world out of its spiritual lethargy , Me, with ected conn are hearts of all who love Me and AK MY SILENCE. WHAT WIlL HAPPEN WHEN I BRE BEFORE”. ED IS WHAT HAS NEVER HAPPEN phase. The The present is therefore a passing to Meher rding acco dropping of His physical body, for huma ering Suff Baba. is the height of His silent Baba has er Meh ion. nity, His Cruciflxori and Humilitat iliation Hum sed impo thus triggered off wilfully His Self— ation. ifest His Glorious Man which heralds the dawn of 1 of ping drop the Before the occurance of The event i.e., cted expe long His physical body. Meher Baba said, “The ification to Glor of stage The . hand at Humiliation is near E when follow my self-imposed Humiliation WTL.L —
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WORD” break My Silence with The Divine Word—THE E On an PHAS LIFE NEW So, what we have now, is a age ur of Master uüjrecedèntal scale by the Silent Eaba Metier of es As Mr. Max Hafilger. one of the devote (physiq from Switzerland, has said so aptly, “Meher Baba’s rither event, closed cal) death is an outer reality but not a What . ts.... even of a ii ost important happening in a chain r the anothe nse into of one phase we have now is a csuspe sheer 1 certa One thing is one of His “Coming Back” only the is patience and watching the further course of time and course its attitude to follow. The suspense will run n. functio c confirm the Godness of Baba and His avatãri Baba Meher It cannot be otherwise, because the part of man, has been to the most materialistic phylosophy of for ng sufferi of ie good of others, 1 record of service for t pro the is man, of decency of life; and since the morning y is of longation and transmutation of the night, as mid-da of utation the morning, so must time reveal the transm reaction Meher Baba’s life into the future. This is a chain al and which cannot fail to happen, since it is both physic And the only way out for us is to keep spiritual law sure to awake, to be ready to further awakening to come, come.” In conclusion, that which Is to happen will be of a magnitude beyond the scope of human imagination. For, from the depti of His Silence during His last stupendous Seclusion Meher Baba said, “TEl ‘T WHICH IS To HAPPEN WILL BE SOMETHING GREAT. SOMETH-. ING THAT HAS NEVER HAPPENED BEFORE, SOME— THING THAT WILL NOT HAPPEN AGA[M FOR BiLLIONS AND BILLIONS OF YEARS.” Soon there after Meher Baba further thclared, “THAT SOMETHING GREAT WILL HAPPEN OF A SUDDEN, NOT IN DEVELOPING STAGES. PEOPLE WILL GO ABOUT THEIR DAILY AFFAIRS UNAWARE TH.L ThE MOMENT OF iTS HAPPENiNG
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In this memorable utterance, MeherBabi has made very clear the extant of the impact of mankind which will -ob viously be terrific. But, in the same breath Meher Baba has assured us, “I know what I am doing and what I have to do. DON’T WORRY. BE HAPPY. I AM WITH YOU”. Such an assurance Meher Baba, the personification of Divine Love, has given to mankind because He knows The Divine Rule He has to play and which He will play for the redemption of mankind by His Glorious Universal Manife station. But, when wiJi this be is the natural question in the minds of all. And the answer we have just had in the very words of Meher Baba is, that it will be when on one hand science reaches its highest level, and on the other hand anti—God elements rise to their peak. And so, what ever is to happen and whatever mankind has to experience under Divine will of God, will never—the—less be a Bless ing for mankind who stands today on the threshold of wit nessing Universal Brotherhood and peace. This is in the offering in our very own age through the Universal Spiritua’ Resurrection by The Silent Master, Meher Baba.
Divya (English Monthly-Year:
Vainil January to December)
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IVews in Brief AVATAR MEHER BABA’S 76T14 BIRTH-DAY CELEBRATIONS IN POONA Meher As ever before the 76th Anniversary of Avatar of town sacred the Poona, in ed clebrat was birth Baba’s coin ns functio days eight an His this time advent, with A. [4. mencing from the 18th February 1970. At 4.30 Avatar in led assemb I3aba local lovers of Avatar Meher with Meher Baba Hall and inaugorated the celebrations of others, and ure Sholap v devotional songs by Shri Namda were s Prayer a. m. 5 At Poona. li, Manda Bhjan the Meher tition offered and a seven days ‘Nam Jap’ non stop repe , Prasad Lalit Shri by need comme Name Baba’s of Meher and men Both hour. after followed by other lovers hour ted women participated in this with love. This was conduc of lovers Baba to sacred most in Babas’ Room. This room is when rest, took Baba d Belove room this in here Poona, for blessed He visited the Centre in 1964 and in 1965 and thus and all rested He which on bed The ce. with His presen on Sofa the ing includ things used or touched by Him, ed preserv all were n Darsha His gave and which He sat au Love, On Baba within this room. A copy of Meher room as tographed by Him in 1968 is also preserved in this and His robe His has wished by Him. Now this room sacred foot—wear and some clothes and rose petals which His were in contact with His Body while in the crypt after Use Baba’s d Belove of articles s Varion Passing Away. given to us by the resident Mandali of Beloved Baba are also preserved in this room. devo In the evening every day between 7 to 8.30 p. in.Bhajan Rasana like groups i Bhajat r popula by songs tional (Gents Mandal (Ladies group), Manohar Sabnis and Party music p); grou s (Ladie l Manda Bhakti Veena and group) n perso ent promin by talks and by Radio star Meena Lagu inath Gop ala, Lonav of anda Vignan y Swani like alities N. Taiwalkar, and Dr. Koshe were arranged by Shri K. active an and Centre the of es Truste the of one Soinan, cted worker for His Cause in Poona. These functions attra . Centre the to day each people of r large numbe On 25.2.1970 at 3.45 a. in. Shahanai sounded to herald —
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the birth of our Lord and the melodious tunes vibrated all around awakening those still in sleep. At 4.30 a.m. Mclicr
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Bhajan Mandali began bhajaris under the direction of Shri
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Pratap G. Ahir, who came from Bombay to participate in celebrations An inspiring New Song of the year was composed and sung by the group. Songs of love flowed from the hearts of these dear ones inspired every heart and all felt the presence of Beloved Baba. At 5 am. Prayers were offered by K B. S’’nin in via rathi, Homai D. Malati and v1ehra in English and D. N. Irani in Gujrati. After the prayers a brief message high lighting the significance of the day was read out by Shri K. N. Sornan in Marathi and 0. N. Irani in English, Bha— jans continued. At 6-30 a.m. Baba’s Arati was sting by all assembled lovers. Morniii function ended with Biba Prasad in the form of a sumptuous break -fast. Between 1 and 3 p.m. Baba’s Mihaprasadjunch) was offered to lovers. Above 800 persons partook this Prasad of Love. At 7 p.m lovers assembled again in Avatar Metier Baba Hall in His Love. Sister Sobha Thade and her family assisted by Pratap 0. Ahir presented a prograratne by chit. dren from Shiv Kirty colony, Poona. They sang and danced in His Love inspiring the assembled lovers to feel His Presence. The litte once in His Zone Miss Kalpana Thade, daughter of K. B. Thade and Miss Metier Tyoti, daughter of Pratap G. Ahir enacted a one scene drama adépted from Abasaheb Archaka’s drama on Baba. Their innocent exposition of Beloved Baba’s messages through their eonveration left deep, impression on the mind-heart of the assembled lovers This was followed by Film show on Beloved Baba b.y Jahangir Sukhadwala, by which all had Beloved Baba’s physical darshan as a happy culmination of His birthday celebrations in Poona this year At 8-30 p in Beloved Baba’s Arati was sung by all and then dispersed with His love in their hearts and Prasad in their hands. The eight days functions in Poona was a manifestation of Avatar’s Love and glory and power. Local papers carri. ed articles on the life and messages of Beloved Baba besides announcing the daily programmes due to the efforts of Sübhas Chandra ‘Pokale. My loving saluation goes to all those who laboured in His love day and night and to all His.dear ones both local and out—stations who assist us with their contributions. Blessed they are in His Love. Jai Baba Ill. —
r MAY 197ô SEFESsAG GIVEN ON THE AUSPICIOUS QCCASION OF BELOVED BABA’S 76TH BIaTH-DAY CELEBRATION IN POONA 5-20 A. M. 25—2—1970 76 years ago this day, at this time God came into this
world of ours as the Son of Man. The Irilinite became finite. The Formless became enformed as God Man among men. He came quietly amongst us in the dark hour before dawn. The Deliverer of the world was delivered at 5 m. Becajs He came to save the poorest an.d lowliest and the lost, Hç cme as, re of them, as one among them. He was born in a public hospital. Jesus was born in a cowshed. Buddha was born under no roof. Krishna was born in a prison. We have assembled here this early hours of’ the mornjag, when most men are asleep, to cmniem orate that most auspicious moment of this age the most sacred moment o.f our lives. Now, when we are thus assembled to adore Him on this auspicious occasion of iHs this time advent among us, as we have been coming together all these years, He is not with us in His man form. For, He has dropped that beautiful man form after doing His work, for which He had taken that form. What was that work? God’s work is as ever was to redeem thwor1d, to awaken man to the spiritual values of life. Has He done this work? The answer is each one of us who are here assembled in His Love. The ans wer is each one of His lovers everywhere in this world 1ikwige assembled to hail His advent. God came into this world to give His Word of Hope and Help to mankind. What was God’s WORD? God’s first WORD was “WhO AM I” God’s last WORD was “I AM GOD.” “I AM GOD [N HUMAN FORM.” The oply message Meher Baba gave to mankind is “I AM THE ANCIENT ONE, WilD IS YOUR Ef’ER— 1 BLQVED, RESIDING IN EVERY HE’\RT.” And NAT, the oply. taqhing Meber Baba gave was “LOVE ME.” Thus God came into this world quietly assuing a beautiful and lovely form, collected around HEm a minia ture world of men and women, representing alLcaste, creed, apd community; belonging to all religions, race and natio naifty and, imprinted in their hearts U[S NA(E and FORM THE WORD AND FORM OF GODMAN. .
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FIlM in everyone and to serve He taught them to lo’e had sown the seeds of a NEW HIM in each other. He and enrich this earth. HUMANITY that will enable gave to rnanlciad before The last message Meber Baba world is this His physical withdrawal from give you my I t “To love me for wha all at me ing lov is not cause To sacrifice anything in my yourself to gain sonieching for His eyes for sight is like a blind man sacrificing of being loved I am the Divine Beloved worthy because I am Love will b blessed He who loves me because of this as I am”. me with unlimited sight and will see what they thcntht for a Bab All those who loved Meher idy left Him as He dropped He might give them have aire others have dne in the past. His physical body, as many sacrificed everything for His All those who seemingly ing everything for themselves cause with the hope of gainseems to have lost their rnoorn have been disheartened and eed who hold fast to fIv1 ings. They are blessed indy Belovedand love HIM natural knowing Him to be their onl by and spontaneously. rememer this, “GOD My dear sisters and brothers,T FOR THEMSELVES.” NO IS FOR THOSE WHO ARE self of all thoughts and self one lose to is God e lov To one’s false to efface oneself desires. To serve God is the Goal for is to love God, ego self. And the aim of life eternal the is s Thi . God of life is to become one with essence of all religions, end of h ever living trut truth nes. Understanding this all spiritual paths and discipli us honestly endeavoar let h, eternal and ever living trut Beloved Baba as He ought to every moment of life to love with all our mind and with all be loved, with all our heart, life is an illusion and this our life. Knowing that this one day, be wise enough to body has to be discardedr cause of awakening mankind dedicate ourselves to His dea as unfolded to us by Beloved to the spiritual values of life Baba. rts. I worship the feet I bow down to Him in your heathe Centre in maintain st assi e of all those who in His Lov e and carrying on His work, ing this atmosphere of His LovBA !H 3M BA —
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1970 BABA BIRTHDAY CELEBRATtON— 25-2-1970— KARACHI.
“ JAI BABA was lovingly uttered by those present at 5 A. M. and this followed by the ‘Divya Sanatan’ & ‘Buja venar’ Baba-artis sung lovingly and the Master’s Prayer & The Repentence Prayers recited devotionally. Finally “Baba Bhagwan” was also sung with deep love and devo tion for Beloved Baba by those present. The Baba-Flag, which has been touched and Blessed by Baba in 1963 at Guruprasad Poona and which since then is fluttering day and night, continued to do so amidst lov ing shouts once again of JAI BABA. Poor and the disabled were fed during forenoon. The main Baba Birthday Celebration Function was held in the evening in the Jarnshed rvlernjrial Hall of The Theosophical Society, Karachi (Pakistan). It was very ably conducted by our young silent deep Babalover Miss Zarine Mavalvala. Her few words on the present most unheard of unique phase of Beloved Baba’s humiliation to it’s height was heard very attentatively by one and all. The hail was almost packedwith people of all shades from various communities. Miss Goher Kharas started the programme for The Day with loving and devotional recita tion of The Master’s Prayers. Mr. M. Nazir, an Official in a Govt. department and a silent deep lover of Baba, entertained all with his mel3dious songs. Thereafter our veteran grand old man deep lover of Baba Mr. Burjorjee Rajkotwala gave a brief talk on “Meher Baba & the world crisis”. This interested all present and many new corners made loving enquiries and desired to know more of Beloved Baba, His Life and Mission. Our renown Radio and T. V. artist and Babalover Mrs. Nasima Shahin then sang “Meher Baba Ko Nazrana—e—Aqewdat. Prof. Jawad Al— Muscaty, a theologian of repute and seeker of Truth and who nas well read about Baba, then spoke in Urdu on “Kbvda Ka Kbalifa Insan”, The Function almost came —
1 LIA VAN to its end with the most enthalling and inspiring singing by the most renown Pakistani Radio and ‘F. V. artist Mr. M. Kaleem followed by “Prayer of Repcntence” recited so lovingly and inspiringly by our silent Babalover Mr; Sam Driver and lastly the ‘Divyasanatan Baba—arti’ iung by Mrs. Nasima Shahin.
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By noon it was known throughout the city that worst storm of the intensity never experienced before is definitely coming over Karachi the very Baba—Day and almost all offices and places of business started closing down much earlier than normally. It did come but on the far o1tskirts of Karachi on its North thus enabling us to go through the Baba-Day programme with ease. But, the storm did come exactly 24 hours after with terrific intensity. And still most wonderful and extremely heartening f6r us all was that that very day in the night around 9 p. m. when we were still at the Theosobical Society premises, Radio Pakistan, Karachi, broadcasted for full 10 minutes The recitation of The Master’s Prayer, the few mOst important words ofi Baba’s present Phase by Miss Zarine Mavalvalä and Baba—arti sung by Mrs. Nasima Shahin. Thus lacs of people in East and West Pakistan arid othet places heard of Beloved Baba on His this Birthday. It has been all Wish and Will and Love—Grace of our Beloved Baba in deed. Baba Birthday ‘Cake cutting by Mrs Aisobai Zakaria, very old silent Babalover, Baba dinner at BABA GROUP premises illuminated and Baba-arti sung once again with love ended the Baba—Day celebration with all lovingly shouting JAI BABA.
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God Speaks by Meher Baba (Published in U. S. A.) with Charts Listen Humanity 1w Meher Baba F’ublished in U. S. A.) Avatar by Jean Adriel (Published in U. S. A) Civilisation or Chaos? by Irene Conybeare (2nd revised edition) In Quest of Truth by Irene Coriybeare Stay With God by Francis Brabazan (Published in Australia) The Everything and The Nothing by Metier Baba (for India Published in Australia) The Work of Met’er Baba with Advanced Souls, Sadhus. the Mad and the Poor by Or. William Donkin Wisdom of Meher Baha by Ruth White Pubtished in U. S. A.) Discourses by Meher Baha in 5 vols Vols I & 4 are out of stock) each vol. Let Us The People Sing by Fran is Brabazon Messages by Meher Baba Eastern Western) Meher Baba in The Great Seclusion by Ramju Ahdullah & Dr. C. D. Deshmukh, M. A., Ph. D. Sobs & Throbs by A. K. Abduilah (Mimeographed) The Qu’st by Francis Brabazon (Published in Australia) Sparks from Meher Baba (Published in England) The Highest of the High by Meher Baba Meher Baba’s Call and Existence is Substance and Life is Shadow by Meher Bab Meher Baba by His Eastern & Western Disciples The East-West Gathering by Francis Brabazan God Man by Charles Purdom (Published in England) The Unstruck Music of Meher Baba Compiled by Maud Kennedy (Mimeographed) In Lap of Love by Naosherwan K. Nalavala What ...i I doing here? by Ivy O’Duce (Published in U. S. A.) Flower of Contemplation by Adah Francis Shifrin Circulars of Avatar Meher Baha Trust (Annual subscription from April to March) Published in The Awakener (Quarterly Journal U. S. A.) Annual Subscription, including registered Postage, from July to June —
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Rcgd. No. H. 890
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Edited,
Printed and Published on behalf of The Meher Vihar Trust by Swami Satya Prakash IJdaseen & Printed at Saraswachi Power Press, Kajahmwidry.